43. Vasishtha replied:--It is by your act of knowing of God, that you have or get your knowledge of Him; therefore the word is taken in its active sense by you and others (Who have to know a thing before it is known to them). But with us (or sages like ourselves), who are possest of our intuitive knowledge of ourselves as the deity, it is but a self-reflexive verb. (Gloss. _Buddhi_ with the ignorant, means knowing; but with the sapient, it means feeling). 44. Ráma rejoined:--But how do you feel your finite selves or egoism, and your limited knowledge, as same with the infinite soul and omniscience of the deity; unless it were to ascribe your imperfections to the transcendental divinity, who is purer than the purest water, and rarer than the rarefied ether. 45. Vasishtha replied:--It is the feeling of the perfections of the divine soul in ourselves, that we call our egoism; and not the ascription of our imperfect personalities unto him. And here the duality of the living and divine souls, bears resemblance to the unity of the ventilating breeze with the universal and unfluctuating air. जीबब्रक्षनोरैक्यं । 46. As the waves of the ocean, have been continually rising and subsiding in it; so the objective thoughts of one’s egoism and the world besides, must be always rising and falling in the subjective soul of the supreme being, as well as self-liberated persons (Hence the subjective and objective cannot be the one and same thing). 47. Vasishtha replied:--If so it be, then say what is the fault, that is so much reprehended in the popular belief of a duality; and in disregarding the creed of the Unity, which is eternal and infinite, full and perfect in itself, quite calm and quiet in its nature, and is termed the transcendent One. 48. Ráma rejoined:--If it be so (that the living soul, is as the breeze or breath of the calm air of Brahma and same with it), then tell me sir, who and what power is it, which conceives the ego, tu and others, which feels and enjoys all as their agent, if the fundamental fallacy of the world be the root of all. (The whole being false, there is nothing as one or an another or as bondage or liberation). 49. Vasishtha replied:--The knowledge of the reality of the objective or knowable things, is the cause of our bondage (in this world); true knowledge does not recognise their reality, and full intelligence which assumes the forms of (and shows) all things in itself, sees no difference of bondage or liberation before it. (All things are alike in the full light of intelligence). 50. Ráma rejoined:--Intelligence like light, does not show us all things in the same light; it shows us the difference between a pot and a picture, as light shows the white and black to view. Again as the light of our eye sight shows us the different forms of outward objects, so does our intelligence confirm and attest the reality of our visual perceptions.